Stubborn Passion

Once again "missional theologian" Tom Peters provides us with an important insight:

[There is] a Very Sensible Saying that I think is pure, unmitigated crap, in fact the World's Worst Advice: "Know when to hold 'em, know when to fold 'em."

As I said ... pure crap.

Forget "fold 'em."

Drop it from your vocabulary.

Excise it.

Bury it.

Stomp on its grave.

If you care, really care, really really care about what you are pursuing, well, then, pursue-the-hell-out-of-it-until-hell-freezes-over-and-then-some-and-then-some-more. And may the naysayers roast in hell or freeze in the Antarctic or bore themselves to death with the sound of their "statistically accurate" advice.

The smart people know when to give up. Most failures have the sense to sulk off and leave the stage to the super stars. But some are too stupid to give up.

Tom shares this paragraph from The Pixar Touch: The Making of a Company, by David Price:

One of the curious aspects of Pixar's story is that each of the leaders was, by conventional standards, a failure at the time he came onto the scene. Lasseter landed his dream job at Disney out of college—and had just been fired from it. Catmull had done well-respected work as a graduate student in computer graphics, but had been turned down for a teaching position and ended up in what he felt was a dead-end software development job. Alvy Ray Smith, the company's co-founder, had checked out of academia, got work at Xerox's famous Palo Alto Research Center, and then abruptly found himself on the street. [Steve] Jobs had endured humiliation and pain as he was rejected by Apple Computer; overnight he had transformed from boy wonder of Silicon Valley to a roundly ridiculed has been.

Success is not guaranteed, at least not in the conventional understanding of success. But if we believe in the God of Abraham who "gives life to the dead and calls things that are not as though they were," how can we ever give up?

Triumphalism has distorted our view of the biblical narrative.

We forget that

• Jacob was a scheming cheater.
  
• Gideon was a frightened nobody.
  
• David was an obscure shepherd boy.
  
• Peter was a sniveling coward.
  
• Jesus was a total failure by any human standard.
  

We speed-read through the book of Job until we get to the "pay off":

After Job had prayed for his friends, the Lord made him prosperous again and gave him twice as much as he had before (Job 42:10).

We see Jesus as a deus ex machina figure who confidently acts out his role wearing his "costume" of "human flesh." Consequently, the crucifixion becomes little more than a theatrical special effect.

The scene in the Garden of Gethsemane fades into a shadowy prequel to the didactic moral: "Nevertheless, not my will but your will be done."

However, if Jesus was "tempted in every way just as we are," he must have experienced uncertainty and even self-doubt.

He endured opposition in ministry, despising the shame of being misunderstood and refused to allow the false expectations of his friends or the false allegations of his enemies to define who he was.

Philip Greenslade, A Passion for God's Story, p. 248

A servant is not greater than his or her master. We must follow the same path, if we are to be genuine disciples.

The way of the cross sometimes leads us into those places where all we can do is hold on. We can't see our way forward, we are confused that God isn't doing what we expect, and we can't see any meaning for all the pain and frustration.

Allen Mitsuo Wakabayashi, Kingdom Come, p. 170

As Tom reminds us:

If you really really really really really care ... then there ain't no time to fold 'em until your last breath is drawn—and even that's too soon if you've bothered along the way to inflame others about your presumed Quixotic cause.

In the (doubtless not) immortal words of Tom Peters: "There's a time to hold 'em and a time to keep on holdin' 'em—if you really really really care."

From a kingdom perspective, it's about more than just passion:

We must always do what we know is right and true before God even if it doesn't seem as if it produces results.

Allen Mitsuo Wakabayashi, Kingdom Come, p. 172

So it's not time to fold 'em, but it's time to go all in.

God's kingdom strategy sometimes feels like a long shot, or even an impossible dream. But he is the God of the unlikely and the impossible.

Pastor Rod

"Helping You Become the Person God Created You to Be"

Rethinking the “Day Off”

My exploration of missional living has led me to rethink the idea of taking a day off from ministry.

One the one hand, missional living must seep into every part of life, or it is not missional living. If we construct levees to hold back the river of ministry to a particular place or a particular time, then we can hardly consider ourselves missional.

Yet Sabbath is a deep value throughout the biblical narrative. The meaning of Sabbath is rooted in the creation account. And Sabbath-keeping became the identifying mark of God's people in the Old Covenant.

(I'm not endorsing Sabbatarianism. As it is typically practiced, I think it misses the point of the Sabbath.)

When we look at the example of our Lord, a "day off" seems entirely out of place.

For example: can you imagine Jesus ever taking a day off from teaching his disciples? He seemed to go out of his way to perform miracles of healing on the Sabbath. He frequently sought out solitude, but we have no indication that he observed any kind of weekly schedule with breaks from "ministry." And when his solitude was interrupted, he did not run people off with some line about it being his "day off" as Messiah.

However, most pastors are too busy and overstressed.

The last thing they need to hear is that they need to be "on" 24 hour per day, seven days a week. Perhaps the idea of being "on" is part of the problem.

It would seem that a pastor needs to discover a way to live that he can maintain indefinitely.

But how can this be done? Ministry too often feels like a job—with a starting time and an ending time. Pastoral families often are neglected (or worse) for the sake of church work. And most pastors can't wait to get time away from their church.

Perhaps part of the problem is that they have "created a church they don't like or wouldn't attend."

Here's one of the dirty secrets of pastoral ministry: We try to get people to participate in activities that we participate in only because it is our job.

Participating in the kingdom should be meaningful, rewarding, enjoyable, life-giving, fulfilling and satisfying.

• If we have to bully people into participating, something is wrong.
  
• If we have to bribe people to get them to participate, something is wrong.
  
• If we have to baby people to keep them participating, something is wrong.
  

But if the pastor doesn't find his ministry meaningful, rewarding, enjoyable, life-giving, fulfilling and satisfying, no one else will.

Yet a missional approach to ministry demands selflessness. It requires us to be other-focused. How does this square with a view of ministry that resembles a vacation in Sicily more than it does working in the coal mine?

Then there's the airplane-oxygen principle. If I am not "taking care of myself," then I cannot be of much help to others.

But does this mean that I should be selfless for six days and then reserve one day to be selfish?

How would I take a day off from ministry without taking a day off from following Christ?

Can I clock out of my calling once a week?

If my calling is "full-time," then my ministry must also be full-time. How, then, does Sabbath fit into full-time ministry?

First, the lives of Jesus' disciples are to be characterized by rest.

"Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls" (Matthew 11:28–29).

There remains, then, a Sabbath-rest for the people of God; for anyone who enters God's rest also rests from his own work, just as God did from his (Hebrews 4:9–10).

There should be an ease that permeates our lives, including our ministry. We cannot save the world. That is God's job. Even when we are "struggling with all his energy" (Colossians 1:29), our lives should exhibit peace, joy and patience.

Second, many of the things we do to "take care of ourselves" do not deepen our souls and strengthen our spirits. Most of us do not have enough solitude in our lives. Yet when we have a "day off," we fill it with noise and commotion and call it "unwinding."

Third, if our view of ministry is healthy, then we will not feel "entitled" to some time off. Too often we do double-entry bookkeeping with our ministry efforts. We build up a balance of "things for others." Then we draw down that balance in personal indulgence. Ministry should be fully integrated into our lives. Paul says, "Whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him" (Colossians 3:17). If we really understood what it means to be a disciple of Jesus Christ, it would not be possible for us to take a day off from ministry.

Fourth, we need space in our lives. We need space to process our thoughts and our feelings. We need space to speak with our Father. We need space to hear his still, small voice. Busyness, activity and anxiety are the enemy of depth and spiritual health. We need more than a day off from meetings, programs and commotion. We should build solitude and reflection into our schedules. That is something we see Jesus doing regularly.

So here's my plan (for now): I no longer talk about a day off. But I keep my schedule free of most obligations on Mondays. I approach every encounter with others as an opportunity for ministry. (At least that is my goal.) I give myself permission to take a nap if I get tired. I try to do things that I enjoy with others.

We'll see how well this works. So far it seems to be working.

Pastor Rod

"Helping You Become the Person God Created You to Be"

One-Buttock Leadership

Watch this engaging video of Benjamin Zander at TED. (HT: Rex Miller).

What are the implications for leadership?

• Leaders must stay focused on the vision.
  
• If everything is important, nothing is important.
  
• The leader must stop thinking about every note and concentrate on "the line from B to E."
  
• While the details are necessary, they should not be given too much focus.
  
• A mechanical approach to anything is rarely engaging.
  
• A leader has power only as he or she helps others powerful.
  
• A leader can tell if he or she is awaking possibility in other people if their eyes are shiny.
  
• A leader's success is measured by the number of shiny eyes.
  

A missional leader will stay focused on God's grand story and be surrounded by shiny eyes.

Pastor Rod

"Helping You Become the Person God Created You to Be"

Forgetting to Breathe

It goes without saying that our efforts to promote our individual congregations "are nothing if God isn't working through them."

Kevin Hendricks tells us:

It's like breathing. Life doesn't work so well if we forget to breathe. That's how I see the role of God in church growth--or any of the marketing and communications we talk about.

He reassures us that methods are just methods, as long as we rely on God:

Trying to bring people to Jesus should never be about mindlessly following a set formula. We certainly have to do our part, and that may mean following a standard formula, but we also need to rely on God to work through that formula. Notice that the reliance is on God, not the formula, and as long as we rely on God there's nothing wrong with the formula.

I used to think like this and talk like this.

But I've since repented of my stupidity and my self-delusion.

There are several problems with this kind of thinking.

First, breathing is automatic. Under normal circumstances, people don't need to think about breathing. Relying on God is far from automatic. It requires focus, concentration and a degree of self-discipline. The default attitude is to trust in ourselves and in our "formulas."

Second, methods are not just methods. Every strategy is based upon several assumptions. We often use methods and strategies that are not consistent with the essence of the gospel. For example, motivating people through guilt or pride is an affront to the good news of grace.

Third, this kind of thinking is at its heart based upon the deadly misappropriation of God's mission as our mission. It is not our job to convert people. It is not our job to save the world. It is not our job to build the kingdom. It is God's mission in which he has invited us to participate.

Fourth, we have narrowly defined making disciples as getting people signed up for heaven. We assume that fulfilling the Great Commission is equal to increasing the weekly attendance at our church.

Fifth, this approach easily becomes a cover for ego-driven "ministry." I make all these great plans and ask God to bless them. I use my God-given skills and God-given resources to produce results. I give God credit for what happens. But this ends up being the same as an actor in his Oscar-acceptance speech thanking his parents because "this wouldn't have been possible without you."

Depending upon God and living missionally do not happen automatically.

• All our natural instincts work against us, especially our egos.
• Our materialistic, consumer culture distracts us from focusing on God's kingdom.
• The busyness and stress of "ministry" squeeze out the still, small voice of the Holy Spirit.

Relying on God requires

• Intentionality (The first step must be to intend to trust in God.)
• Commitment (We must practice the spiritual disciplines that will allow the Holy Spirit to produce his fruit in our lives.)
• Focus (We must cut through all the distractions.)
• Trust (We must let go of the feeling that it all depends upon us.)

Breathe in. Breathe out. Breathe in. Breathe out.

Pastor Rod

"Helping You Become the Person God Created You to Be"

This Is Not Your Father’s World

The hymn "This Is My Father's World" uses an antiquated view of the universe as a poetic device:

This is my Father's world,

And to my listening ears,

All nature sings and round me rings

The music of the spheres.

"The music of the spheres" comes from the idea that the earth was surrounded by rotating, transparent spheres upon which were fixed the sun, moon, stars and planets. And these spheres operated according to ratios similar to those found in reflected in the harmonic scale. No one still believes that the earth is the center of the universe or that the sun rises and sets every day, but we still use that language metaphorically.

The key is that we know this is figurative language. It doesn't shape our actual perception of the world.

Every fifth-grader knows that the geocentric view of the universe was replaced by a heliocentric view. Johannes Kepler then refined the sun-centered model by discovering that the orbits of the planets were ellipses rather than pure circles.

A similar transition has happened in the world of communication.

Marshall McLuhan popularized the phrase, "The medium is the message." The point is that the method we use to communicate is at least as important as the message we think we are transmitting. As new communication media appear, they also shape the culture.

M. Rex Miller has written an analysis of these changes from the perspective of the church. The Millennium Matrix suggests that the way we store and distribute information changes our worldviews.

At the time of Jesus, the culture was oral. This prevailed until the advent of the printing press which gave birth to a print culture. Television ushered in the broadcast culture. Finally, computers and the Internet produced a digital culture.

The book contains a detailed matrix of the various cultures and their characteristics. (A brief PDF version can be found here.) For example, in the oral culture truth is relational. The credibility of a message is based on the credibility of the messenger. In the print culture truth is based on principle. Logic and other tools of deduction are used to verify the message. In the broadcast culture truth becomes existential. The message is validated through experience. In the digital culture truth is contextual. Community tests and validates reality.

We'll return to some other aspects of The Millennium Matrix, but first I want to make clear that this is not a generational analysis.

In 1990, I attended a seminar sponsored by The Church Growth Institute called "How to Reach the Baby Boomer." It was based upon research described in the book Great Expectations: America and the Baby Boom Generation, by Landon Y. Jones. This seminar had a profound impact on the North American church.

The idea was that Baby Boomers had similar experiences and expectations. Formulas could be devised to reach them with the gospel and to get them involved in attending church. Demographics became an essential tool in church growth. The seeker-driven model was canonized. Consumerism became the focus of church programs and ministries.

This approach was so "successful" that church leaders tried to adapt it to the following generations. Various names were suggested (gen-x, busters, MTV generation, millennials) but none of these really caught on. Furthermore, those who followed the boomers were not as monolithic in their attitudes and experiences. Many of their characteristics were seen as reactions to the values of the boomers.

The church growth industry produced strategies, methods and programs to reach these generations. But something just didn't click. These approaches were not as effective.

Into this milieu came the emerging and missional movements. The resulting confusion has left pastors and denominational officials baffled to this day.

First, they tend to see these movements as identical. Even though there is considerable overlap between the emerging and missional movements, they are significantly different.

Second, they tend to view them as a generational phenomenon. While many of the people who make up these movements are younger, they are not simply expressions of age and shared experiences. In fact, many of the key figures in these movements are boomers.

We now live in a world where generational analyses are less and less useful.

It is important that The Millennium Matrix not be understood as a description of younger generations. It is rather a description of the world in which we all live. Yes, some older people still try to live in the print and broadcast cultures. But we all live in a digital age.

Let's look at the way the oral, print, broadcast and digital ages view leadership.

In the oral culture the leader is a steward. The steward acts as a caretaker for the entire household as a representative of the owner, fulfilling his intentions.

In the print culture the leader is a manager. The manager uses command and control, division of labor, and vertical integration to maximize efficiency and production. The assumption is that people need to be structured and tightly supervised to be productive.

In the broadcast culture the leader becomes the inspirational leader. The focus becomes releasing the potential of individuals.

In the digital culture the leader becomes a facilitator. Management takes on a less definable structure and acts more like a web of collaboration.

The church still seems to be enamored by the larger-than-life leader. (See Joel Osteen.) Yet the digital culture requires something very different:

Congregants in the emerging digital culture are hungry for leaders who are approachable, touchable, accessible, transparent, and real. They want to connect with someone who is unscripted, unrehearsed, and not "on." They want a real person who walks among them, not someone who periodically comes down from the mountain to deliver a prescription for life or platitudes of hype.

M. Rex Miller, The Millennium Matrix: Reclaiming the Past, Reframing the Future of the Church, pp. 154–155

The values of these cultures are also different. The oral culture valued reliability. The print culture valued productivity. The dominant value of the broadcast culture is quality. The highest value of the digital culture is creativity.

In the print and broadcast cultures, community is a technique.

Community becomes a strategy, a means to retain the numbers, instead of the end or the purpose from the very outset. That inversion seems to be an inherent trap that many churches focused on numerical growth succumb to.

M. Rex Miller, The Millennium Matrix: Reclaiming the Past, Reframing the Future of the Church, p. 260

But in the digital culture, community is the goal.

If what we offer is a weekly experience or presentation that does not raise the urge or provide the opportunity for connection resulting in community, then we might as well take down our label as church and proclaim our facility a house of religious entertainment.

M. Rex Miller, The Millennium Matrix: Reclaiming the Past, Reframing the Future of the Church, p. 182

Miller suggests that the church needs to embody eight values in the digital age:

• Agility
  
• Authenticity
  
• Cohesion and balance
  
• Resiliency and forgiveness
  
• Sustainability
  
• Open-endedness
  
• Accessibility
  
• Collaboration
  

This book does not provide the final word on the factors that shape our world and the context in which the North American church finds itself. But it does provide important insights and raises significant questions.

But remember, this is not our Church or our mission. It is God's. We are not charged with saving the world. It is not our job to devise the ideal strategy.

Our responsibility is to be aware of the world in which we live, to be open to the various ways in which God is working in that world, and to be willing to assume the role that God calls us to.

While this is not your father's world, it is your Father's world:

O let me ne'er forget

That though the wrong seems oft so strong,

God is the ruler yet.

Pastor Rod

"Helping You Become the Person God Created You to Be"